Not to put frankincense on the meal offerings of wrongdoers
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This Mitzvah's Summary
It is forbidden to put frankincense on the minchah of a sinner.
This mitzvah prohibits adding frankincense (levonah) to the meal offerings of sinners. Unlike voluntary offerings, where incense elevates the gift with fragrance and joy, a sin offering must be brought in simplicity and humility.
Rambam explains that frankincense, symbolizing sweetness and Divine favor, is not appropriate when one seeks atonement for wrongdoing. Sefer HaChinuch emphasizes that its omission teaches contrition — atonement cannot be “perfumed” with external signs of delight. The Talmud states that the Torah distinguishes sin offerings from freewill gifts to prevent confusion and to underscore the sinner’s sober state. Rashi comments that fragrance signifies acceptance and joy; it would be inappropriate for an offering intended to atone for sin. Ramban adds that this teaches the sinner that teshuvah requires honesty and brokenness, not concealment under a sweet aroma.
Commentary & Classical Explanation:
- Rambam (Hilchot Ma’aseh HaKorbanot 12:15): Rules that adding frankincense to a sinner’s minchah violates this prohibition.
- Sefer HaChinuch (Mitzvah 415): Notes that frankincense reflects joy, and is thus withheld from sin offerings to preserve their penitential nature.
- Talmud (Menachot 59a): Distinguishes between joyous voluntary offerings with frankincense and the plain sin offering without it.
- Rashi (Lev. 5:11): Explains that frankincense symbolizes sweetness and acceptance, which are not suited for an atonement offering.
- Ramban (Lev. 5:11): Interprets the omission as a symbolic act of humility and truth in repentance.
Commentaries
Applying this Mitzvah Today
Notes on this Mitzvah's Fundamentals
Holiness – קְדֻשָּׁה
- Rambam (Ma’aseh HaKorbanot 12:15) notes that withholding frankincense preserves holiness by ensuring the korban reflects its true purpose — repentance, not celebration.
Temple – בֵּית הַמִּקְדָּשׁ
- Sefer HaChinuch (415) stresses that the Mikdash distinguishes between offerings of joy and offerings of contrition, reinforcing the Temple’s role as a place of ordered service.
Mizbeach – מִזְבֵּחַ
- Talmud (Menachot 59a) states that the altar must reflect the nature of each korban: joyous ones include incense, but sin offerings remain plain to reveal their penitential character. It is important to note that levonah (frankincense) here is not the same as ketoret. Levonah is a single fragrant resin used on some offerings, while ketoret is the unique incense mixture of 11 spices burned daily on the Golden Altar (Ex. 30:34; Keritot 6a). This mitzvah applies only to levonah on the minchah of a sinner, not to the Temple incense service.
Sacrifices – קָרְבָּנוֹת
- Rashi (Lev. 5:11) emphasizes that frankincense symbolizes acceptance and fragrance, which do not belong on a sin offering — keeping sacrificial categories distinct.
Repentance – תְּשׁוּבָה
- Ramban (Lev. 5:11) interprets the omission of frankincense as teaching the sinner that true teshuvah is unadorned; repentance must be raw, honest, and without embellishment.
Humility – עֲנָוָה
- Sefer HaChinuch (415) writes that denying incense symbolizes humility: the sinner stands stripped of external beauty, confronting Hashem sincerely.
Reverence – יִרְאַת שָׁמַיִם
- Talmud (Menachot 59a) explains that this mitzvah instills awe, reminding the sinner that Divine service must match his state of brokenness, not pretend to joy.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- Rambam (Sefer HaMitzvot, Lavin 150) frames this mitzvah as wholly Bein Adam L’Makom, emphasizing that it preserves the integrity of service before Hashem alone.
